俱舍論疏 19.197

19.197

論「有說隨眠至非所隨增」，敘異說也。前釋隨增謂諸隨眠於此法中隨住增長，即是隨轉增惽滯義，如有潤田，種子增長。後釋隨增是隨順義，無漏上境不順隨眠。如風病者服乾澁藥，病者於藥非所隨增。藥喻所增境，病者喻隨眠。論「已約所緣至標未斷言」，已下釋相應隨增，如文可解。《正理論》云「如何隨眠於相應法及所緣境有隨增義？先軌範師作如是說：如城邑側有雜穢聚，糞、水、土等所共合成。於此聚中由糞惡失，令水、土等亦成不淨。由水等力令糞轉增，更互相依，皆甚可惡。如是煩惱相應聚中，由煩惱力染心、心所，煩惱由彼勢力轉增，更互相依皆成穢污。此聚相續，穢污漸增，亦令隨行生等成染。」已上明相應隨增。「如猪犬等居雜穢聚，生極耽樂眠戲其中，糞穢所塗轉增不淨，復由猪等穢聚漸增。如是所緣自地有漏，由煩惱力有漏義成，彼復有能順煩惱力，令其三品相似漸增。」已上明有漏緣隨增。犬喻境界，糞喻煩惱。「如滑淨人誤墮穢聚，雖觸糞穢，而非所增，人亦無能增彼穢聚。如是無漏、異界地法，雖亦被煩惱所緣，而彼相望互無增義。此緣無漏、異地隨眠，但由相應有隨增理。」准上論文，又令生等成染，亦令隨增俱有。又云「去、來隨眠有隨增不？應言定有，能發得故。若異此者，諸異生類無染心位應離隨眠。然世尊言：幼稚童子、嬰孩眠病，雖無染欲，而有欲貪隨眠隨增。故說隨眠乃至未斷。若彼已斷，則無所緣相應隨增。隨眠定有，彼猶不失隨眠相故。謂由對治壞其勢力，故不隨增。然彼隨眠體相不失，故言猶有。或據曾、當有此用故，今雖無用亦號隨眠。如失國王，猶存王號。工匠停作，其名尚存。」解云：言隨眠者，是遂行者增惛滯義。隨眠雖斷亦名隨眠，一雖無用，以有體故；二以曾、當有用，名為隨眠。以曾、當名，因斷隨眠也。

The Śāstra states: "Some say that a latent defilement... does not increase in accordance." This recounts an alternative explanation. The former explanation of 'increasing in accordance' means that latent defilements adhere to and grow in these phenomena—that is, the sense of continuing to operate and increasing dullness and sluggishness, just as seeds grow in irrigated soil. The latter explanation takes 'increasing in accordance' in the sense of conformity (anuvidhi/anukūla): the taintless and higher objects do not conform to latent defilements. It is like someone with a wind disease who ingests dry and astringent medicine: the patient does not grow favorably toward the medicine. The medicine illustrates the object that increases [it], and the sick person illustrates the latent defilement. The Śāstra states: "Having explained with respect to the object... states the words 'as long as not severed'." From here down explains increasing in accordance through association, which can be understood from the text. The *Nyāyānusāra* says: "How do latent defilements have the meaning of increasing in accordance with respect to associated phenomena and objects? Former masters (pūrvācāryāḥ) stated: It is like a heap of filth beside a city, formed together of dung, water, earth, and so on. In this heap, due to the foul defect of the dung, the water, earth, and so on are also rendered impure. Through the power of the water and so forth, the dung increases further; mutually depending on each other, they are all thoroughly repulsive. Likewise, in a collection of phenomena associated with defilement, defiled mind and mental factors are defiled by the power of defilement; the defilements increase further by the force of those [mental factors], and mutually depending on each other, all become soiled. As this collection continues in unbroken series, the soiling gradually increases, and it also renders the concomitants such as arising defiled." The above clarifies increasing in accordance through association. "It is like pigs, dogs, and the like residing in a heap of filth, taking extreme delight in it and sleeping or playing within it; smeared with dung and filth, they become increasingly impure, and furthermore, through the pigs and so forth, the heap of filth gradually increases. In the same way, when an object belonging to one's own ground is tainted, through the power of defilements the nature of being tainted is established; and those [objects] furthermore possess the power to conform to defilements, causing their three grades to gradually increase similarly." The above clarifies increasing in accordance with respect to tainted objects. The dog illustrates the sensory object, and the dung illustrates the defilement. "It is like a clean person who mistakenly falls into a heap of filth; although touching the dung and filth, he does not grow in it, nor can the person increase that heap of filth. In the same way, although taintless phenomena and phenomena of different realms and grounds are also taken as objects by defilements, there is mutually no meaning of increase between them. These latent defilements that take the taintless or different grounds as objects have the principle of increasing in accordance solely through association." According to the above text of the treatise, it also causes arising and the like to become defiled, and also causes simultaneous factors (sahabhū) to increase in accordance. It further says: "Do past and future latent defilements have the meaning of increasing in accordance? It should be said that they definitely do, because they can engender possession (prāpti). Were it otherwise, ordinary beings at moments of undefiled mind would be free from latent defilements. Yet the World-Honoured One said: 'Even when a young child or infant is asleep or ill and without defiled desire, latent defilements of sensual desire still increase in accordance in him.' Therefore it is said that latent defilements exist as long as they are not severed. If they have been severed, there is no increasing in accordance with respect to object or association. Latent defilements definitely exist [at such times], because they have not yet lost the characteristics of a latent defilement. That is to say, because their force is destroyed by the antidote, they do not increase in accordance. However, because their essential nature and characteristics are not lost, they are said still to exist. Or, based on the fact that they previously had or in the future will have this function, although they lack function now, they are still called latent defilements. It is like a deposed king who still retains the title of king, or a craftsman who has ceased working whose name still persists." As an explanation: the term 'latent defilement' (anuśaya) means that which pursues the practitioner, increasing dullness and sluggishness. Although a latent defilement is severed, it is still called a latent defilement: first, because although it lacks function, it possesses substance; second, because having had function in the past or future, it is called a latent defilement. It is named on the basis of the past and future because of the severed latent defilement.